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Byzantine philosophy

Stanford Encyclopedia of Philosophy (2008)

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  1. The fabric of creation: theories of place and space in sixth to ninth-century Byzantine philosophy.Alisa Kunitz-Dick - 2024 - British Journal for the History of Philosophy 32 (1):22-44.
    This article examines the definitions of place or location (topos) and as a consequence, space, in Byzantine philosophy, from Maximos the Confessor to Photios. These philosophers draw, on one hand, on the Aristotelian, Platonic, and Neoplatonic sources, and on the other hand, on the Judeo-Christian tradition. Firstly, Maximos the Confessor sets out a novel definition in which place is conceptually inseparable from time, is needed for substances to exist, and in which place is the boundary between the created and uncreated. (...)
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  • Marian Wesoły’s Greek Philosophy in Byzantium.Magdalena Jaworska-Wołoszyn - 2017 - Peitho 8 (1):447-458.
    Marian Wesoły devoted a considerable part of his life and research to studying the philosophical thought of antiquity. He is, therefore, widely known to scientific community as an admirer of Hellas, outstanding scholar and expert on ancient philosophy, which is reflected in his many publications in the field. Importantly, however, Marian Wesoły, has also been a pioneer of research into a much lesser known field of research, namely Greek philosophy in Byzantium. While this neglected and often disdained area of research (...)
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  • Platonism.Stephen Gersh - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 1016--1022.
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  • Aristotle, Arabic.Marc Geoffroy - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 105--116.
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  • The Philosophical Originality of a Theologian.Anna Zhyrkova - 2012 - Forum Philosophicum: International Journal for Philosophy 17 (2):225-243.
    This paper explores possible reasons for the comparatively low estimation of the potential philosophical significance of Byzantine theological thought, which, in contemporary studies, is frequently viewed as lacking philosophical depth and originality. The ultimate question here, though, is whether we should grant that theology may, in fact, contain original and valuable philosophy. In order to subject the issues involved to scrutiny, I undertake an analysis of the important case of the legacy of John of Damascus, which, in my opinion, actually (...)
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